English
All the other thirteen root downfalls, except for the Vajrayana, do not have a root in the lower two vehicles. Abandoning the aspiration for bodhicitta also does not have a root in the bodhisattva vow, because the two great traditions of the bodhisattva vow are the Madhyamaka and the Cittamatra. The first has the fourteen root downfalls spoken of in the Sutra of the Essence of Space and the Vajrasekhara, and from the point of view of the basis, it is divided into eighteen, and if the five inexpiable sins are separated, it becomes twenty-two, but abandoning the aspiration is not counted. The latter has the four root downfalls spoken of in the Bodhisattvabhumi and the Twenty Verses on Vows, but abandoning the aspiration is not counted. It is also reasonable from the point of view of logic, because these root downfalls are root downfalls that depend on the entering vow. If you think that this contradicts what is said to be the cause of abandoning the bodhisattva vow, then merely saying that it is the cause of abandoning does not constitute a root downfall, just as in the Pratimoksha, although it is said that "renouncing the training, death, the arising of two sexes, severing the root of virtue, and the disappearance of the vow" are the causes of abandoning the vow, they are not root downfalls. Similarly, in the bhikshu vow, although it is said that knowing things before the age of twenty is the cause of abandoning the vow, it is not a root downfall. Therefore, although the procedure for renouncing the training is not explained in the bodhisattva vow, it seems similar to the renunciation of the Pratimoksha, because at first one vows to attain Buddhahood for the sake of sentient beings, but later one abandons it because one thinks that one cannot do it. Sakya Pandita said that in the Madhyamaka, even if one does not abandon the aspiration, even if one commits some of the root downfalls of the entering vow, one will not abandon the root of the vow. Therefore, abandoning the aspiration will abandon all the bodhisattva vows, and both the Madhyamaka and Cittamatra schools agree. For example, in the Chapter on Ethics of the Bodhisattvabhumi, it is said that the causes of abandoning the vow are abandoning the aspiration and committing the four root downfalls with great afflictions. Therefore, do not confuse the cause of abandoning the vow with the root downfall. The second question is that the lower foundation of the palace is various vajras, which are the various vajras in the common protection wheel. If according to the common protection wheel, it is Dharma-arising; if according to the uncommon, it is also Dharma-arising; if according to both, it is also Dharma-arising. Protection wheel...
Chinese
關於「似乎有斷除忿怒尊等的方法，那麼禪修的意義是什麼？」這個問題的回答是：在共同的保護輪中，沒有法生等，而是禪修宮殿的那些，這兩者是一樣的，但對其他人來說不一定如此。在共同的保護輪中，有非共同的保護輪和其中心的忿怒尊，或者在腹中生起法生，然後在其中禪修宮殿時，宮殿所在的地方，就成了具有各種金剛的下方基礎。並非將那些各種金剛向上拿到腹中，腹部或法生也沒有跑到共同保護輪的外面。也不需要覺得有很多座墊的金剛無法理解，就像在黑敵續中，宮殿內的諸神座墊上也說了各種金剛一樣。另外，關於「中央有五壇城，具足其他忿怒尊」的意義，如何解釋在中央忿怒尊的腹中禪修古汝續集部的五壇城，然後說其外圍具足十忿怒尊的意義？因此，所有密宗續部所說的所依和能依壇城，對於圓滿報身或最勝化身壇城來說，是真實存在的；其形態瑜伽士通過自生和對生在心識中禪修；為了清晰其對象，有心識所造、布繪、粉彩等三種。第一種，從火星以上的所依，到墳場的護方乃至田主以上的能依，都是智慧的顯現；第二種是瑜伽士的心識顯現；第三種是用石頭、木頭和顏料等，通過手的活動製造出來的，心識所造能做到什麼程度？智慧的顯現和心識顯現怎麼能相提並論？對於眷屬神，執著世間的形象，用世間的名字來稱呼，說一切都是世間的，這怎麼可以呢？仔細分析之前的三種，就會明白了。第三個問題是關於圓滿次第四輪中的化身輪和，大樂輪的脈
English
Regarding the question, "It seems there are methods for severing wrathful deities, etc. What is the meaning of meditation?" The answer is: In the common protective circle, there is no Dharma-origination, etc., but for those who meditate on the palace, these two are the same, but it is not necessarily so for others. In the common protective circle, there is the uncommon protective circle and the wrathful deity in its center, or when generating Dharma-origination in the belly and then meditating on the palace within it, the place where the palace is located becomes the lower foundation complete with various vajras. It is not that those various vajras are taken up into the belly, nor does the belly or Dharma-origination go outside the common protective circle. It is also not necessary to feel that the many vajras of the seat are incomprehensible, just as in the Black Enemy Tantra, various vajras are also spoken of on the seats of the deities in the palace. Furthermore, regarding the meaning of "In the center are five mandalas, complete with other wrathful deities," how is the meaning of meditating on the five mandalas of the Guhyasamaja lineage in the belly of the central wrathful deity, and then saying that its periphery is complete with the ten wrathful deities, explained? Therefore, for all the dependent and supporting mandalas spoken of in the secret mantra tantras, for the Sambhogakaya or Nirmanakaya supreme mandala, they are actually established; its form is meditated upon by yogis in their mindstream through self-generation and front-generation; and for the sake of clarifying its object, there are three types: mind-created, cloth-painted, and dust-colored, etc. The first, from the supporting base of Mars and above, to all the dependent beings from the charnel ground protectors to the field owners and above, are only appearances of wisdom; the second is the mindstream appearance of the yogi; and the third is made from stone, wood, and paint, etc., through the activity of the hand, so how much can the mind-created accomplish? How can the appearance of wisdom and the appearance of mindstream be compared? For the retinue deities, clinging to worldly forms and naming them with worldly names, how can it be said that everything is worldly? By carefully analyzing the previous three, it will become clear. The third question is about the Emanation Wheel in the four wheels of the Completion Stage and the pulse of the Great Bliss Wheel.
Tibetan
་འདབ་ཀྱི་ཡིག་འབྲུ་བསྲེག་པ་དང་། གསོ་བ་དགོས་མི་དགོས་གསལ་ཁ་མི་འདུག་པ་ཇི་ལྟར་ལགས་ཞེས་པའི་ལན་ནི། བདེ་མཆོག་གི་རྫོགས་རིམ་འགའ་ཞིག་ཏུ་བདེ་ཆེན་གྱི་འཁོར་ལོ་ལ་བསྲེག་གསོ་གསུངས་ཀྱང་གསུང་ངག་གི་སྐབས་སུ་འཁོར་ལོ་གོང་འོག་གཉིས་ལ་མ་གསུངས་པ་ནི་དམིགས་པའི་དངོས་གཞི་འབར་འཛག་ཡིན་ལ། བདེ་ཆེན་གྱི་འཁོར་ལོ་ནི་བྱང་སེམས་འབབ་པའི་གཞི་དང་། སྤྲུལ་པའི་འཁོར་ལོ་ནི་མེ་འབར་བའི་གཞི་ཡིན་པས་དེ་ལས་གཞན་པའི་བསྲེག་པ་དང་། གསོ་བ་མི་དགོས་པ་ལ་དགོངས་ཏེ། རྩ་རྒྱུད་ལས། ལྟེ་བར་གཏུམ་མོ་སྦར་བ་ཡིས། །དེ་བཞིན་གཤེགས་པ་ལྔ་བསྲེགས་ཤིང་། །སྤྱན་ལ་སོགས་པ་ཡང་བསྲེགས་ཏེ། །བསྲེགས་པས་རི་བོང་ཅན་ཧཾ་འཛག །ཅེས་པའི་ཚིག་རྐང་བར་པ་གཉིས་ཀྱིས་སྙིང་གའི་ཡིག་འབྲུ་དགུ་བསྲེག་པ་དངོས་སུ་བསྟན་ནས། ཡང་ཞེས་པས་མགྲིན་པའི་ཡིག་འབྲུ་བསྟན་པར་གསུངས་པ་དང་ཤིན་ཏུ་འགྲིག་སྟེ། ཚིག་རྐང་གོང་འོག་གཉིས་བསྲེགས་གསོ་བྱེད་པ་པོའི་འབར་འཛག་གཉིས་པོ་དངོས་སུ་གསུངས་པའི་ཕྱིར་རོ། །དྲི་བ་བཞི་པ་ལམ་དུས་ཀྱི་རིགས་པའི་དབང་ལྔ་ལ་སོ་སོའི་སྐབས་སུ་ལུས་དཀྱིལ་གྱི་ལྷ་རྣམས་ཁ་དོག་བསྒྱུར་བའི་དམིགས་པ་དགོས་ལགས་སམ་ཞེས་པའི་ལན་ནི། དེའི་རྒྱུ་མཚན་ཅི་ཡིན་ཕྱིའི་ཧེ་རུ་ཀའི་ཁ་དོག་དང་མཐུན་པར་དགོས་པས་སོ་སྙམ་ན། སྙིང་པོ་ཀྱཻ་རྡོ་རྗེའི་ལུས་ལ་ལུས་དཀྱིལ་བཀོད་པའི་ཚེ་ཕོ་བྲང་ལྔའི་ལྷའི་ཁ་དོག་སོ་སོར་འཁྲུལ་ཟད་དག་གི་གསུངས་པ་རྣམས་དོར་དགོས་པར་འགྱུར་རོ། །གལ་ཏེ་དབང་ལྔ་སོ་སོའི་མཐར་རིགས་ལྔ་སོ་སོའི་རྒྱས་འདེབས་ཡོད་པས་དེའི་ཁ་དོག་ལྟར་བསྒོམ་དགོས་སོ་སྙམ་ན། འོ་ན་ཙཽ་རཱི་ཁ་དོག་དཀར་པོ་དང་། ཙཎྜ་ལཱི་ཁ་དོག་སེར་པོར་བསྒོམ་དགོས་པར་འགྱུར་ཏེ། དེ་གཉིས་ལ་རྣམ་སྣང་དང་རིན་འབྱུང་གིས་རྒྱས་བཏབ་པའི་ཕྱིར་རོ། །དེས་ན་རྣམ་རྟོག་བན་བུན་གྱིས་བསླང་བའི་སྒྲོས་ངན་གྱི་རྗེས་སུ་འཇུག་པར་མི་བྱའོ། །དྲི་བ་ལྔ་པ་རྩ་ཡིག་མགོ་ཐུར་བསྟན་ལ་ལྷ་མགོ་ཐུར་བསྟན་བསྒོམ་དགོས་ལགས་སམ་ཞེས་པའི་ལན་ནི། དེ་ལྟར་བསྒོམ་དུ་མི་རུང་སྟེ། ལུས་དཀྱིལ་གྱི་ལྷ་ཐམས་ཅད་ལུས་རང་གི་དཀྱིལ་འཁོར་གྱི་རྣམ་པ་བསྒོམ་དགོས་པའི་ཕྱིར་རོ། །རྩ་ཡིག་མགོ་ཐུར་དུ་བསྟན་པ་ནི་སྦྱང་གཞི་ལ་ཡོད་པ་ལྟར་རྫོགས་རིམ་གྱི་སྐབས་སུ་བསྒོམ་དགོས་པ་ཡིན་གྱི། ལུས་དཀྱིལ་གྱི་སྐབས་སུ་མགོ་བོ་གང་དུ་བསྟན་ཀྱང་འདྲ། སྦྱང་གཞི་རྩ་དང་ཁམས་ཡོད་པ་ཙམ་གྱིས་ཆོག་སྟེ། མན་ངག་ཐུན་མོང་མ་ཡིན་པ་འ
Chinese
关于“是否需要焚烧和滋养莲花瓣上的字母？如何确定？”的回答是：在某些胜乐金刚的圆满次第中，提到了对大乐轮的焚烧和滋养，但在口诀传承中，没有提到上下两个轮，因为观修的对境是燃烧和滴落。大乐轮是菩提心降临的基础，化身轮是火焰燃烧的基础，因此认为不需要其他的焚烧和滋养。如根本续云：“以脐间拙火燃，焚烧五如来，以及眼等亦焚烧，焚烧故兔持者啥滴。”中间两句诗明确地显示了焚烧心间的九个字母。又说“又”字表示喉间的字母，这非常吻合，因为上下两句诗直接说明了焚烧和滋养的燃烧和滴落二者。第四个问题是，在道时五种智慧的灌顶中，是否需要在各自的阶段改变身体坛城中诸神的颜色？回答是：如果认为原因是需要与外面的黑汝嘎的颜色相符，那么就必须舍弃胜乐金刚心髓中关于身体坛城中五个宫殿的诸神颜色各自不同的说法。如果认为在五种灌顶的最后有五种姓的增长，所以需要按照它们的颜色来观修，那么就必须观修白色身的措热和黄色身的旃扎丽，因为它们分别被毗卢遮那佛和宝生佛所增长。因此，不要追随由虚妄分别引起的恶劣说法。第五个问题是，是否需要观修头朝下的脉字和头朝下的神？回答是：不能那样观修，因为身体坛城的所有神都需要观修成身体自身的坛城形状。脉字头朝下显示的是在修习阶段，需要在圆满次第的阶段进行观修。在身体坛城的阶段，头部朝向哪里都可以。只要有修习的基础脉和明点就足够了，这是不共的口诀。
English
The answer to "Is it necessary to burn and nourish the letters on the lotus petals? How to determine?" is: In some completion stages of Chakrasamvara, burning and nourishing the wheel of great bliss is mentioned, but in the oral tradition, the two upper and lower wheels are not mentioned, because the object of meditation is burning and dripping. The wheel of great bliss is the basis for the descent of Bodhicitta, and the wheel of emanation is the basis for the burning of fire, so it is considered that other burning and nourishing are not needed. As the root tantra says: "With the fierce fire ignited in the navel, burn the five Tathagatas, and also burn the eyes, etc., because of burning, the rabbit holder Hum drips." The two middle verses clearly show the burning of the nine letters in the heart. It is also said that the word "also" indicates the letters in the throat, which is very consistent, because the two verses above and below directly explain the burning and dripping of burning and nourishing. The fourth question is, in the five wisdom empowerments at the time of the path, is it necessary to change the colors of the deities in the body mandala in each stage? The answer is: If it is thought that the reason is that it needs to be consistent with the color of the outer Heruka, then it is necessary to abandon the statements in the Heart Essence of Chakrasamvara about the colors of the deities in the five palaces of the body mandala being different. If it is thought that there is an increase of the five families at the end of each of the five empowerments, so it is necessary to meditate according to their colors, then it is necessary to meditate on the white-bodied Tsauri and the yellow-bodied Chandali, because they are respectively increased by Vairochana and Ratnasambhava. Therefore, do not follow the bad statements caused by false discriminations. The fifth question is, is it necessary to meditate on the pulse letters with their heads down and the deities with their heads down? The answer is: It is not allowed to meditate in that way, because all the deities of the body mandala need to be meditated as the mandala shape of the body itself. The pulse letters with their heads down show that in the practice stage, it is necessary to meditate in the completion stage. In the stage of the body mandala, it does not matter where the head is facing. It is enough to have the basic pulse and bindu for practice, this is the uncommon oral instruction.